On territorial missions, the cure of souls, and all things Reformed

Archive for June, 2010

The following is Calvin’s dedication of the Geneva Catechism to the ministry of East Friesland. The entire Geneva Catechism can be seen here. But first, a few observations.

I notice that Calvin takes a middle way approach to particular catechisms. On the one hand, a variety of catechisms written and employed is not necessarily a bad thing. But on the other, it should never be an inlet for novelties that would nullify the very purpose of catehcizing. By design, it must inculcate and preserve the unity of the faith. Consequently, there is wisdom in seeking uniformity of catechetical usage.

Also in this connection, catechism is for Calvin a highly traditional practice. This is not “Calvinism,” but “the faith once delivered,” the “received Gospel.” To introduce curious tangents is at variance with catechism.

Calvin also explains his reasons for using the Latin tongue in the formation of his catechism. This also shows that his reason for catechesis is to promote and fortify a catholic spirit throughout a divided Christendom. As Latin was the lingua franca of the day, this edition would held bind the Diaspora together in that oneness of the Spirit.

Then there is Calvin’s trans-generational interest. Catechesis is traditional and traditionary – we receive it with our hands to pass on uncompromised to the next, that it may remain faithful to the Lord. Doesn’t this make catechism a covenantal exercise? “I will open my mouth in a parable: I will utter dark sayings of old: which we have heard and known, and our fathers have told us. We will not hide them from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done” (Psa. 78:2-4).

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JOHN CALVIN TO THE FAITHFUL MINISTERS OF CHRIST THROUGHOUT EAST FRIESLAND, WHO PREACH THE PURE DOCTRINE OF THE GOSPEL.

Seeing it becomes us to endeavor by all means that unity of faith, which is so highly commended by Paul, shine forth among as, to this end chiefly ought the formal profession of faith which accompanies our common baptism to have reference. Hence it were to be wished, not only that a perpetual consent in the doctrine of piety should appear among all, but also that one Catechsim were common to all the Churches. But as, from many causes, it will scarcely ever obtain otherwise than that each Church shall have its own Catechism, we should not strive too keenly to prevent this; provided, however, that the variety in the mode of teaching is such, that we are all directed to one Christ, in whose truth being united together, we may grow up into one body and one spirit, and with the same mouth also proclaim whatever belongs to the sum of faith. Catechists not intent on this end, besides fatally injuring the Church, by sowing the materials of dissension in religion, also introduce an impious profanation of baptism. For where can any longer be the utility of baptism unless this remain as its foundation — that we all agree in one faith?

Wherefore, those who publish Catechisms ought to be the more carefully on their guard, by producing anything rashly, they may not for the present only, but in regard to posterity also, do grievous harm to piety, and inflict a deadly wound on the Church.

This much I wished to premise, as a declaration to my readers, that I myself too, as became me, have made it my anxious care not to deliver any thing in this Catechism of mine that is not agreeable to the doctrine received among all the pious. This declaration will not be found vain by those who will read with candor and sound judgment. I trust I have succeeded at least so far that my labor, though it should not satisfy, will be acceptable to all good men, as being in their opinion useful.

In writing it in Latin, though some perhaps will not approve of the design, have been influenced by many reasons, all of which it is of no use to detail at present. I shall only select such as seem to me sufficient to obviate censure.

First, in this confused and divided state of Christendom, I judge it useful that there should be public testimonies, whereby churches which, though widely separated by space, agree in the doctrine of Christ, may mutually recognize each other. For besides that this tends not a little to mutual confirmation, what is more to be desired than that mutual congratulations should pass between them, and that they should devoutly commend each other to the Lord? With this view, bishops were wont in old time, when as yet consent in faith existed and flourished among all, to send Synodal Epistles beyond sea, by which, as a kind of badges, they might maintain sacred communion among the churches. How much more necessary is it now, in this fearful devastation of the Christian world, that the few churches which duly worship God, and they too scattered and hedged round on all sides by the profane synagogues of Antichrist, should mutually give and receive this token of holy union, that they may thereby be incited to that fraternal embrace of which I have spoken?

But if this is so necessary in the present day, what shall our feelings be concerning posterity, about which I am so anxious, that I scarcely dare to think? Unless God miraculously send help from heaven, I cannot avoid seeing that the world is threatened with the extremity of barbarism. I wish our children may not shortly feel, that this has been rather a true prophecy than a conjecture. The more, therefore, must we labor to gather together, by our writings, whatever remains of the Church shall continue, or even emerge, after our death. Writings of a different class will show what were our views on all subjects in religion, but the agreement which our churches had in doctrine cannot be seen with clearer evidence than from catechisms. For therein will appear, not only what one man or other once taught, but with what rudiments learned and unlearned alike amongst us, were constantly imbued from childhood, all the faithful holding them as their formal symbol of Christian communion. This was indeed my principal reason for publishing this Catechism.

A second reason, which had no little weight with me, was, because I heard that it was desired by very many who hoped it would not be unworthy of perusal. Whether they are right or wrong in so judging is not mine to decide, but it became me to yield to their wish. Nay, necessity was almost laid upon me, and I could not with impunity decline it. For having seven years before published a brief summary of religion, under the name of a Catechism, I feared that if I did not bring forward this one, I should cause (a thing I wished not) that the former should on the other hand be excluded. Therefore if I wished to consult the public good, it behooved me to take care that this one which I preferred should occupy the ground.

Besides, I deem it of good example to testify to the world, that we who aim at the restitution of the Church, are everywhere faithfully exerting ourselves, in order that, at least, the use of the Catechism which was abolished some centuries ago under the Papacy, may now resume its lost rights. For neither can this holy custom be sufficiently commended for its utility, nor can the Papists be sufficiently condemned for the flagrant corruption, by which they not only set it aside, by converting it into puerile trifles, but also basely abuse it to purposes of impure and impious superstition. That spurious Confirmation, which they have substituted in its stead, they deck out like a harlot, with great splendor of ceremonies, and gorgeous shows without number; nay, in their wish to adorn it, they speak of it in terms of execrable blasphemy, when they give out that it is a sacrament of greater dignity than baptism, and call those only half Christians who have not been besmeared with their oil. Meanwhile, the whole proceeding consists of nothing but theatrical gesticulations, or rather the wanton sporting of apes, without any skill in imitation.

To you, my very dear brethren in the Lord, I have chosen to inscribe this work, because some of your body, besides informing me that you love me, and that the most of you take delight in my writings, also expressly requested me by letter to undertake this labor for their sake. Independently of this, it would have been reason sufficient, that what I learned of you long ago, from the statement of grave and pious men, had bound me to you with my whole soul. I now ask what I am confident you will of your own accord do — have the goodness to consult for the utility of this token of my goodwill towards you! Farewell. May the Lord increase you more and more in the spirit of wisdom, prudence, zeal, and fortitude, to the edification of his Church.

Here’s an interesting piece on the advantages of the parish system from an evangelical in the Church of England. As Chalmers articulated it, the Church should be a Church for all people and consequently should not be subjected to the laws of the marketplace. “I am debtor both to the Greeks and to the barbarians, both to the wise and to the unwise.” The author of this piece argues that principle well.

Here’s a great little piece on the contemporary applicability of the parish system, from a friend in the Anglican communion of Australia. Maybe they can help bring us Presbyterians back to our own parochial inheritance!